Naqshbandi Devotions and Practices Guide

NAQSHBANDI
DEVOTIONS
AND
PRACTICES
Striving for Servanthood

2 - Naqshbandi Devotions and Practices
Published by
Naqshbandi-Muúammadi South Africa
Cape Town
© Naqshbandi-Muúammadi South Africa
All rights reserved. No part of this book may be
reproduced, stored in a retrieval system, or transmitted in
any form, or by any means, electronic, mechanical,
photocopying, or otherwise without the written permission
of Naqshbandi-Muúammadi South Africa.
Published and distributed by:
Naqshbandi-Muúammadi South Africa
P.O. Box 41
Gatesville 7766
Republic of South Africa
Tel: +27 (21) 5933348
Fax: 086 6182201
Email: secretary@naqshbandi.org.za
First Edition: 2007

Naqshbandi Devotions and Practices - 3
Table of Contents
Page
Foreword v
Transliterations xi
Abbreviations xii
The Principles of the Naqshbandi Way 13
The conduct of the murid with his Shaykh 15
The conduct of the murid with his brothers 15
The Daily êal¿hs:
1. êal¿tul-Maghrib 18
2. êal¿tul-Ish¿’ 36
3. Fajr:
i. Pre-Fajr Programme 52
ii. êal¿tun Naj¿h (The Prayer of Salvation). 54
iii. êal¿tut Tahajjud 58
iv. êal¿tut Tasbú 62
v. êal¿tush Shukr 66
vi. êal¿tul-Fajr 68
vii. êal¿tul Ishr¿q 102
viii. êal¿tuè ëuú¿ 104
4. êal¿tuˆ-üuhr 106
5. êal¿tul Asr 122
6. Wazfah Naqshbandiyyah
i. Spiritual Practices (Adab) (Part 1) 138
ii. Wird for Novices (Part 2) 142
iii. Wird for the Prepared (Part 2) 144
iv. Wird for the People of Determination (Part 2) 146
v. Optional extra daily dhikrs 148
vi. Extra practices for the last days 150
7. Khatmul-Khwajagan - weekly dhikr 154
8. The silsilah of the most distinguished Naqshbandi Order 180
9. Im¿m Mahdi (a.s.) and his deputies 182

10. 10th Muharram 184
11. 12th Rabi ul Awwal 186
12. 15th Sha’b¿n 188
13. Tar¿wiú 192
14. Lailatu l-Qadr 194
15. Rajab
i. Rajab Night Programme 196
ii. Invocation (du¿’) for the month of Rajab 206
iii. Other practices during Rajab 208
iv. Practices on the Blessed Night of Desires 212
v. Practices on the Night of Ascension, Lailatul Isr¿’ 214
vi. Additional Awr¿d for Rajab 218
Appendices:
a. îizbul Wiq¿yah by Ibn Arabi 220
b. Grand Transmitted Invocation of Grand Shaykh 225
c. S´rah Alam nashraú 231
d. Adab of Laylatul-Qadr 234

Naqshbandi Devotions and Practices - v
Foreword

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Verily, we have sent thee with the Truth, as a bearer of glad tidings
and a warner: for there never was any community, but a warner had
lived amongst them (xxxv: 24).
Throughout the long history of humanity, from the time of Nabi ˙dam
(a.s.), all peoples throughout the world had received Divine teachings
of one form or another. The essence of these teachings was always the
existence of one Supreme Being. There is, for example, considerable
documentary evidence of the belief in a Supreme Being amongst the
original inhabitants of North America; and this continent is far removed
from the major areas where the great monotheistic religions arose.
With the passage of time, most of the religions of the ancient world
deviated into paganism, became extinct, or were replaced by
Christianity, which accompanied imperialistic control of the major
parts of the world.
It was not only the religions of the ancient world that had undergone
such major changes. The great modern monotheistic religions prior to
Islam, which developed out of the teachings of such Messengers as
Nabi M´s¿ and Nabi s¿ (a.s.) were in fact far removed from the
original teachings brought by these Messengers. Numerous verses in
the Qur’an deal with this phenomena.
Thus, just prior to the “birth of Islam”, more than fourteen centuries
ago, there was very little left of the streams of Divine teachings that
had regularly reached humanity through the hearts of Messengers or
Prophets. In retrospect, if at that stage of history a special Divine
Messenger had not been sent to all of humanity it is doubtful whether
any people would have been able to extricate themselves from the
quagmire of religious darkness into which people generally had sunk.
Humanity had in fact reached a point of unprecedented religious
desperation. There was either going to be “direct Divine intervention”
in the religious affairs of humanity or the belief in one Supreme Being

vi - Naqshbandi Devotions and Practices
would have disappeared totally from the surface of the earth. Allah,
Glory to Him, would once more have become “a hidden treasure”.
Divine intervention did in fact come. Sometime in the years 570-571
AD, the last bearer of Divine revelation, the Prophet Muúammad
(s.a.w.s.), was born in the city of Mecca, in the semi-arid region of
Arabia. As an adult, Prophet Muúammad (s.a.w.s.) used to go to the
cave of Mount Hir¿’, especially in the month of Ramaè¿n, to spend
time in the private worship of Allah. One day, in his fortieth year, while
in the cave near the end of Ramaè¿n an Angel suddenly appeared to
him. The Angel showed him a piece of cloth on which were
embroidered Arabic words in gold, and told him to read.
The Prophet Muúammad (s.a.w.s.) replied, “I do not know how to
read.” Describing the incident, Prophet Muúammad (s.a.w.s.) said,
“The Angel caught me (forcefully) and pressed me so hard that I could
not bear it any more. He then released me and again asked me to read
and I replied, ‘I do not know how to read.’ Thereupon he caught me
again and pressed me a second time until I could not bear it any more.
He then released me and again asked me to read but again I replied, ‘I
do not know to read (or what shall I read)?’ Thereupon he caught me
for the third time and pressed me, and then released me and said,
Read in the name of your Lord, who has created! He has created
man from a clot. Read! And your Lord is the Most Generous (xcvi:
1-3).
He then read the words. The first words of the Qur’anic revelation had
been recorded on his heart. It appears as if these words were used to
unlock his heart for the reception of the rest of the revelation. Once his
heart had gone through the experience of receiving these words, it was
ready to receive the flood of revelation that was to come later. What
happened in the semi-darkness of the cave is the greatest spiritual event
of modern times. It was much more than just the reception of
revelation. It was the beginning of the greatest modern revolution in
religious thought; the commencement of the re-establishment of what is
sacred in the lives of people. The event in the cave recaptured the
fundamental teaching of all revelation, and that is the Unity of God.
What had also been set in motion in the cave was the awakening within
him of all those dormant qualities, which would raise him, amongst
other things, to the status of the most perfect human being and the final
and greatest of all the Messengers. Part of this was the next revelation:
O thou wrapped up! Arise and deliver thy warning (lxxiv: i-ii).

Naqshbandi Devotions and Practices - vii
Being wrapped up or covered also suggests that his status as a
Messenger of Allah (s.a.w.s.) had up to that stage been hidden. For
about forty years nobody knew who he in fact was. To all who knew
him, he was Muúammad, the son of Abdull¿h. Although he was
considered to be of exceptional character, and was highly respected
because of this, there was nothing in his behaviour that suggested the
historical role he was to play and the degree of spirituality he would
attain. When this verse was revealed all this was at an end. “Arise!”
Allah says to him. It is as if it was being told to him, “Make yourself
known as the Messenger of Allah. Declare your new status publicly as
a Messenger, ‘... deliver thy warning’ i.e. declare the Oneness of Allah
and the consequence of not being obedient to Him.”
This verse represents, in no uncertain terms, the transition of Prophet
Muúammad (s.a.w.s.) from Muúammad ibn Abdull¿h, the inhabitant of
Mecca, to Muúammad, the bearer of the Divine Message to all of
humanity. This phenomenal transition appears to have even taken him
by suprise.
The beginning of the revelation did not only herald the transition to
his new status but was also the commencement of what can only be
considered as his remarkable transformation from an unlettered
originally sheep-tending inhabitant of Mecca to the most outstanding
figure in the history of humanity. Under Divine Guidance and also the
impact of the Qur’an all dimensions of his personality and his
spirituality were so transformed as to allow his being, and the Message
he carried, to become a mercy for all categories of existence in the
universe. Allah, Glory to Him, refers to Himself as “...Lord of the
Worlds” (1: ii), and to his beloved Prophet as “... a mercy for all the
Worlds” (xxi: 1-2).
Those whom he eventually converted to Islam from amongst the
members of his family and others of his contemporaries underwent
lesser transformations as a consequence of the impact of the “new
religion” and his personality on them. These people, the Members of
his Household and His Companions (r.a.), as they readily absorbed the
teachings of Islam, underwent personality and spiritual changes of such
magnitude that they became the best ever generation of Muslims.
Allah, Glory to Him, says of them in the Qur’an:
And the first to lead the way, of the Muhajirin and the Ansar, and
those who followed them in goodness - Allah is well pleased with
them and they are well pleased with Him, and He has prepared for
them Gardens underneath which rivers flow, wherein they will abide.
That is the supreme bliss (ix: 100).

viii - Naqshbandi Devotions and Practices
Imr¿n ibn îusayn reported that the Messenger of Allah (s.a.w.s.) said:
“The best of my people is the generation in which I had been sent ...”
The practice of Islam of this generation became the launching pad for
the successful spread of Islam into different parts of Africa and Eurasia;
a spread which contributed in no uncertain terms to the reaffirmation of
the Oneness of Allah in different parts of the world. This expansion
was accompanied by a major explosion of knowledge in both the
natural and social sciences, and by the development of an unrivalled
spirituality; the impact of which is still being felt in large parts of the
world today.
The first generation of Muslims and many generations and individuals
afterwards had used the religious energy inherent in Islam to transform
their lives and personalities, and to take many of them to unique
intellectual and spiritual heights. And in some cases the combination
of the intellectual and the spiritual produced luminaries such as the
imams of the major madh-habs and the founders of the tariqah orders.
The Islam, which they used in this way, is essentially the same
religion, which we have in our hands today. There are no differences in
the teachings and basic texts which they had and which we have. We
have exactly the same Qur’an and Aú¿dth. In fact we are far more
favoured than many of them because of the easy access we have to
these texts and to many others. During the last few decades especially,
with the explosion in writings on Islam in a variety of languages and
with the growth of technology, it is possible to gain access to teachings
of Islam unheard of before. The question that must be asked is: “Why
is it that it appears that we are incapable of drawing from Islam the
same energy that others have drawn and successfully utilized for their
transformation?”
For all intents and purposes, it appears that we have either “lost” our
religious direction, or we have “lost” part of our religion by imposing a
silence on certain of its most essential and valuable teachings. Perhaps
both processes have happened; we have lost religious direction because
of the imposition of silence on aspects of Islam. And it is those aspects
that we have silenced that are in fact the primary sources of the
religious energy that we need for transformation. Without those
sources, Islam has, to a large degree, collapsed into an assortment of
seemingly unrelated rules and regulations, and impositions and denials.
In the process, its original holistic nature, the dynamic interrelation of
all its teachings and practices, has been lost. What we have today,
especially in this country, is an Islam that is largely “foreign”, in many
of its aspects, to the original revealed religion.
One cannot blame distance in time from the “advent” of Islam for this.
In South Africa we have had a number of individuals during the last
few centuries that have successfully drawn on this energy. And during

Naqshbandi Devotions and Practices - ix
their own transformation, they have contributed immensely to changes
in the personality and spirituality of others. These individuals include,
amongst others, Shaykh Yusuf of Macasser, Tuan Abd al-Raúm¿n
Matebe and Tuan Maúm´d of Constantia, Imam Abdullah ibn Qaèi
Abd al-Sal¿m (Tuan Guru) of Cape Town, Shah Ghul¿m Muúammad
(Sufi Sahib) and Badsha Peer of Natal, Maulana Abd al-LaÃf Kagee of
Athlone, Shaykh Abd al-Raúm Ir¿qi of Cape Town, and Shaykh
Muúammad S¿liú Solomon (Ab¿di) of Wynberg.
The “hearts” of these individuals, here and in the rest of the world, are
the major, if not the sole, “custodians” of the resources of the
remembrance of Allah; and they safeguard such remembrance for
distribution to the “hearts” of others. In this way Allah is remembered.
And they strive in their approach to Him with acts of remembrance
until He loves them, is satisfied with them, and remembers them. And
it is through His remembrance of them, that they are remembered by
others. In a Holy Tradition, the following words were spoken about
such people by Allah to His Messenger (s.a.w.s):
Truly My awliy¿’ of my obedient servants, and those whom I love of
My creation; they are remembered by My remembrance and I am
remembered by their remembrance.
Each one of us has within ourselves the potential to draw from our
religion those teachings and practices needed to transform our
personalities, and to develop our spirituality to a level at which we fall
into one of the categories mentioned in the tradition. Islam has within it
a massive reservoir of religious energy in the form of a vast array of
practices from which we can draw for our own transformation. We
have to find the means of accessing those practices, and use them as
our means of approach to Allah, Glory to Him. In the final analysis, it
would depend on each one of us whether we want to do this or not.
The present work is a compilation of the major Naqshbandi devotions
and practices, most of which had originated from Sayyidun¿ Abu Bakr
(r.a.), and which are thoroughly grounded in the Divine Law. These
practices have been used during the ages as one of the means for
spiritual purification and attainment. They came to us through a series
of tarqah shaykhs, starting with Sayyidun¿ Abu Bakr (r.a.). The
present Grand Shaykh of the Order is Mawlan¿ Shaykh N¿zim al-
Haqq¿ni of Cyprus, perhaps the greatest living exponent of Islamic
spirituality, a Sult¿nul Awliy¿’, a very special “Friend of Allah
Almighty”. He stands out today as a major inspiration to all those who
want to recapture the original teachings of Islam, and who want to walk

x - Naqshbandi Devotions and Practices
a path of spiritual transformation. We call on our Creator to place us
firmly on the path of this transformation, and to give us the strength
and consistency to walk this path successfully.
And Allah knows best. There is no strength or power except with
Allah.
Yusuf da Costa
April 2006

Naqshbandi Devotions and Practices - xi
Transliterations
b
( t
) th
* j
+ ú
, kh
- d
. dh
r
/ z
0 s
1 sh
2 §
3 è
4 Ã
5 ˆ
6
7 gh
f
8 q
9 k
: l
m
; n
h
Long vowels: ¿ ´
Short vowels: a i u
Dipthongs: = ay
? aw

xii - Naqshbandi Devotions and Practices
Abbreviations
a.s.: alayhis sal¿m (Upon him be peace).
k.w.: karamall¿hu wajhah (May Allah honour him).
r.a.: raèiyall¿hu anhu, anh¿ or anhum (May Allah be satisfied with
him, her or them).
r.a.: raúmatull¿h alayhi, alayh¿ or alayhim (May Allah have mercy
on him, her or them).
s.a.w.s: §allal¿hu alayhi wa sallam (May the peace and blessings of
Allah be upon him) (@)

The Principles of the Naqshbandi Way
Abdul Kh¿liq al-Ghujdaw¿ni (r.a.) coined the following phrases,
which are now considered the principles of the Naqshbandi Sufi Order:
1. Conscious Breathing
This means that the wise seeker must safeguard his breath from
heedlessness, coming in and going out, thereby keeping his heart
always in the Divine Presence.
2. Watch Your Step
It means that the seeker while walking must keep his eyes on his feet.
3. Journey Homeward
It means that the seeker travels from the world of creation to the world
of the Creator.
4. Solitude in the Crowd
It means seclusion. It means to be outwardly with people while
remaining inwardly with God.
5. Essential Remembrance
The seeker must make dhikr by negation and affirmation on his tongue
until he reaches the state of the contemplation of his heart
(mur¿qabah). That state will be achieved by reciting every day the
negation (LA ILAHA) and affirmation (ILLALLAH) on the tongue,
between 5,000 and 10,000 times, removing from his heart the elements
that tarnish and rust it. This dhikr polishes the heart and takes the
seeker into the state of manifestation. He must keep that daily dhikr,
either by heart or by tongue, repeating ALLAH, the name of God's
Essence which encompasses all other names and Attributes, or by
negation and affirmation through the saying of LA ILAHA ILLALLAH.

This daily dhikr will bring the seeker into the perfect presence of the
One Who is glorified.
The dhikr by negation and affirmation, in the manner of the
Naqshbandi Sufi Masters, demands that the seeker closes his eyes,
closes his mouth, clenches his teeth, glues his tongue to the roof of his
mouth, and holds his breath. He must recite the dhikr through the heart,
by negation and affirmation, beginning with the word LA (No). He lifts
this “No” from under his navel up to his brain. Upon reaching his brain
the word “No” brings out the word ILAHA (god), moves from the brain
to the left shoulder, and hits the heart with ILLALLAH (except Allah).
When that word hits the heart its energy and heat spreads to all the
parts of the body. The seeker who has denied all that exists in this
world with the words LA ILAHA, affirms with the words ILLALLAH
that all that exists has been annihilated in the Divine Presence.
The seeker repeats this with every breath, inhaling and exhaling,
always making it come to the heart, according to the number of times
prescribed to him by his shaykh.
6. Returning
This is a state in which the seeker, who makes dhikr by negation and
affirmation, comes to understand the Holy Prophet's (s.a.w.s.) phrase,
ilahi anta maqsudi wa ridaka matlubi (O my God, Thou art my goal
and Thy Good Pleasure is my aim.).
7. Attentiveness
It means that the seeker must watch his heart and safeguard it by
preventing bad thoughts from entering.
8 Recollection
It means that the reciter of dhikr safeguards his heart with negation and
affirmation in every breath without leaving the Presence of Allah
Almighty and Exalted.

The Conduct of the Murid with His
Shaykh
There are two categories of conduct of the murid with his shaykh:
internal conduct and external conduct.
Internal Conduct of the Murid
1. The seeker must submit to the will of the shaykh and to obey
him in all his orders and advice.
2. The seeker must not object to the way the shaykh instructs and
controls the murids.
3. The seeker must know that the shaykh might make some
mistakes, but that these will not prevent him from lifting the
murid up to the Divine Presence.
4. The seeker must respect and honor the shaykh in his presence
and his absence.
5. The murid must be sincere and loyal to the company of his
shaykh.
6. He must love his shaykh with an extraordinary love.
7. He must not look to any other than his shaykh, though he must
keep respect for all other shaykhs.
External Conduct of the Murid
1. He must agree with the opinion of his shaykh completely, as
the patient agrees with the physician.
2. He must behave well in the association of the shaykh.
3. He must serve his shaykh and make himself as useful as
possible.
4. He must not mention from the speeches of his shaykh what
listeners cannot understand.
5. He must attend the association of the shaykh.
The Conduct of the Murid with his
Brothers
1. He must keep respect for them in their presence and in their
absence, not backbiting anyone.

2. He should advise them when they need it with the intention of
strengthening them.
3. He must think only good about his brothers and not search out
their bad manners.
4. He must accept their apology if they apologize.
5. He must make peace between them.
6. He must support them when they are attacked.
7. He must not ask to lead them, but to be brothers with them.
8. He must show humbleness with them as much as possible.

Note of caution
These practices and devotions of the Most Distiguished
Naqshbandi Order are an enormous amount, and can
become a tiresome burden if not approached sensibly and
rationally. One is advised to commence with a little at a
time, and only to do what one is capable of doing. Later, as
one progresses spiritually, one may adjust one’s daily
routines to include more of the practices.
------------------------------------------------------------------------
O Allah! Fill our hearts with love for Thee, and fill our
hearts with love for the Prophet Muúammad (s.a.w.s) and
fill our hearts with love for those who love Thee and who
love the Prophet Muúammad (s.a.w.s).
O Allah! Do not fill our hearts with love for those who do
not love Thee, and do not fill our hearts with love for those
who do not love the Prophet Muúammad (s.a.w.s) and do
not fill our hearts with love for those who do not love those
who love Thee and who do not love the Prophet
Muúammad (s.a.w.s).
O Allah! Let us be loved by those who love Thee, and by
those who love the Prophet Muúammad (s.a.w.s).
Mawlana Shaykh Nazim

êal¿tul-Maghrib
Adh¿n
Add the following to the Adh¿n
Assal¿tu was sal¿mu alayka, y¿ man arsalahul-l¿hu ta¿l¿ raúmatan lil
¿lamn. Assal¿tu was sal¿mu alayka wa al¿ ¿lika wa asú¿bika ajman.
Assal¿tu was sal¿mu alaykum, Y¿ anbiy¿-all¿h.
Blessings and peace upon you whom Allah sent as a mercy to the creation.
Blessings and peace upon you and upon all of your family and your
Companions. Blessings and peace upon you, O Prophets of Allah.
Front Sunnah (2 raka¿t).
Ash hadu all¿ ilaha illall¿h wa ash hadu anna Muúammadan abduhu wa
ras´luh, sallall¿hu alayhi wa salam (3x)
I bear witness that there is no god but Allah and Muúammad is His servant and
Messenger (s.a.w.s.).
Astaghfirull¿h (100x)
I ask Allah’s forgiveness.
Iúl¿s (3x). Say All¿hu akbar after each Iúl¿s.
S´rah of Sincerity
A´dhu bill¿hi minash shayÃ¿ nirrajm. Bismill¿hir raúm¿ nirraúm. Subú¿na
rabbika rabbil izzati amm¿ yassif´n wa sal¿mun alal mursaln wal úamdu
lill¿hi rabbil ¿lamn.
I seek refuge with Allah from the accursed Satan. In the Name of Allah, the
Most Merciful, the Most Beneficent. Glory be to Thy Lord, the Lord of Power,
above what people ascribe to Him. And peace be upon the Messengers. Praise
belongs to Allah, the Lord of the worlds.
Du¿’
Il¿ sharafin nabiyyi, §allal¿hu alayhi wa sallam, wa ¿lihi wa a§h¿bihil kir¿m,
wa il¿ ma-sh¿-yikhin¿ fiÃ-Ãariqatin Naqshbandiyatil Aliyyah, kh¿§atan il¿ r´úi
im¿miÃ Ãarqati wa ghawthil khalqatish Shah Bah¿uddn Naqshbandi
Muúammadinil Uwaysil Bukh¿ri, wa il¿ Mawlan¿ SulÃ¿nil Awliy¿’ Shaykh
Abdull¿h al-F¿’izzid Daghast¿ni, wa Mawlan¿ Shaykh Muúammad N¿zim al-îaqq
¿ni wa s¿’iri s¿d¿tin¿ wa§ §iddqinal F¿tiúah.

êal¿tul-Maghrib - 19
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Honour be to the Prophet (s.a.w.s.), and his family, and his distinguished
Companions. And to our Shaykhs in the exalted Naqshbandi Tariqah,
particularly the spirit of the Imam of the Tariqah, the Succour of creation, Shah
Bah¿uddn Naqshbandi Muúammadinil Uwaysil Bukh¿ri, and to Mawlan¿
SulÃ¿nil Awliy¿’ Shaykh Abdull¿h al-F¿’izzil Daghast¿ni, and Mawlan¿
Shaykh N¿zim al-îaqq¿ni, and to all our masters, and [those who are]
righteous, Al-F¿tiúah.
Al-F¿tiúah (Always recite the êalaw¿t prior to the F¿tiúah).
Iq¿mah
Farè
L¿ il¿ha illall¿h (3x) Muúammadur ras´lull¿h, §allal¿hu alayhi wa sallam.
Astaghfirull¿h (3x). Allahumma antas sal¿m, wa minkas sal¿m, tabarakta
rabban¿ wata ¿layta, Y¿ dhal jal¿li wal ikr¿m, samin¿ wa aÃa’n¿ ghufr¿naka
rabban¿ wa ilaykal ma§r.
There is no god other than Allah. Muúammad is the Messenger of Allah
(s.a.w.s.). I seek forgiveness from Allah. O Allah! Thou art Peace and from
Thee comes Peace. Blessed and Lofty art Thou, O Lord of Majesty and Bounty.
There is no god but Allah. He is One, no partner has He. His is the Kingdom
and to Him is all praise, and He has power over all things. We hear and obey.
(We seek) Thy forgiveness, O our Lord! To Thee is the return.
Back Sunnah (2 raka¿t).
Al¿ Rasulin¿ §alaw¿t. Astaghfirull¿h (3x), subú¿nall¿h, wal úamdu lill¿h, wa
l¿ il¿ha illall¿h, wall¿hu akbar, wa l¿ úawla wa l¿ quwwata ill¿ bill¿hil aliyyil
adhm.
Blessings upon our Prophet. I ask Allah’s forgiveness. Glory be to Allah! Praise
be to Allah! There is no god but Allah and Allah is Greatest. There is no power
and no strength save in Allah, All-High and Almighty.
A´dhu bill¿hi minash shayÃ¿ nirrajm. Bismill¿hir raúm¿ nirraúm. Wa
il¿hukum il¿hun waúidun, l¿ il¿ha ill¿ huwar- raúm¿ nurraúm.
Most Merciful, the Most Beneficent. Your god is One God; there is no god but
He, the All-Merciful, the All-Compassionate.

êal¿tul-Maghrib 21
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All¿hu l¿ il¿ha illa huwal-úayyul-qayy´m, l¿ ta’ khudhuhu sinatun wa l¿ nawm,
lahu m¿ fis-sam¿w¿ti wa m¿ fil-arè, man dhal-ladhi yashfau indahu ill¿ bi
idhnih, yalamu m¿ bayna aydhim wa m¿ khalfahum wa l¿ yuút´na bi shay’im
min ilmihi ill¿ bi m¿ sh¿’, Wasia kursiy yuhus sam¿w¿ti wal arè, wa l¿
yauduhu úifˆuhum¿, wa huwal aliyyul aˆm. êadaqall¿hul aˆm.
Allah, there is no god but He, the Living, the Everlasting. Slumber seizes Him
not, neither sleep. To Him belongs all that is in the heavens and the earth. Who
is there that shall intercede with Him save by His leave? He knows what lies
before them and what is behind them, and they comprehend not anything of His
Knowledge save such as He wills. His Throne comprises the heavens and the
earth. The preserving of them oppresses Him not. He is the All-High, the
Almighty. Allah spoke the truth.
(At the end of this s´rah, Maulana Shaykh Nazim blows around himself for
protection. Indicated by a slight movement of his head from left to right and
back.)
Subú¿naka, Y¿ adhm, subú¿nall¿h.
Subú¿nall¿h (33x)
Al¿ nimatil Isl¿m wa sharafil m¿n d¿iman, al úamdu lill¿h.
Al úamdu lill¿h (33x)
Taal¿ sha’nuhu wa la il¿ha ghayruhu, All¿hu akbar.
All¿hu akbar (33x)
Glory be to Thee, O Almighty! Glory be to Allah.
Glory be to Allah.
For the gift of Islam, the nobility of Iman [faith], always, all praise be to Allah.
All praise be to Allah.
Exalted is His Affair, and there is no god but He, Allah is Greatest.
Allah is Greatest.
La il¿ha illall¿h waúdahu la sharkalah, lahul mulk, wa lahul úamd, yuúy wa
yumt, wa huwa al¿ kulli shayin qadr.
There is no god but Allah. He is One. No partner has He. His is the Kingdom
and all praise. He brings to life and makes to die, and He has power over all
things.
Subú¿na rabbiyil aliyyil alal wahh¿b.
Glory be to my Lord, All-High, Most Supreme, Most Munificent.
Make du¿’ (any one)

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A´dhu bill¿hi minash shayÃ¿ nirrajm. Bismill¿hir raúm¿ nirraúm. Huwal
l¿hulladh l¿ il¿ha ill¿ hu, ¿limul ghaybi wash shah¿dah, huwar raúm¿nur
raúm, huwal l¿hulladh l¿ il¿ha ill¿, huwal malikul qudd´s sus sal¿mul
mu’minul muhayminul azzul jabb¿rul mutakabbir, subú¿nall¿hi amm¿
yushrik´n. Huwal l¿hul kh¿liqul b¿ri-ul mu§awwiru lahul asm¿-ul úusn¿,
yusabbiúu lahu m¿ fis samaw¿ti wal arè, wa huwal azzul úakm.
Most Merciful, the Most Beneficent. He is Allah. There is no god but He. He is
the Knower of the Unseen and the Visible. He is the All-Merciful, the All-
Compassionate. He is Allah. There is no god but He. He is the King, the All-
Holy, the All-Peacable, the All-Faithful, the All-Preserver, the All-Mighty, the
All-Compeller, the All-Sublime. Glory be to Allah, above what they associate!
He is Allah, the Creator, the Maker, the Shaper. To Him belongs the Names
Most Beautiful. All that is in the heavens and the earth magnify Him. He is the
All-Mighty, the All-Wise.
Huwal awwalu wal ¿khiru wadh dh¿hiru wal b¿Ãinu wa huwa bikulli shayin
alm (êadaqall¿hul aˆm.)
He is the First and the Last, the Outward and the Inward. He has knowledge of
everything (Allah the Most High speaks the truth).
Du¿
Rabban¿ taqabbal minn¿, wafu ann¿, waghfir lan¿, war úamn¿, wa tub
alayn¿. Wahdin¿, was qin¿, waslih sha’nan¿ wa sha’nal muslimn, wan surn¿
alal qawmil k¿firn, bi úurmati man anzalta alayhi S´ratul F¿tiúah.
O our Lord! Accept (this) from us and absolve us. Forgive us and have mercy
on us. Accept our repentance and guide us. Quench (our thirst), and improve
our condition and the condition of the Muslims. Give us victory over the
corrupters, by the sanctity of the one to whom You revealed the S´ratul-
F¿tiúah.
Before êal¿tul Jan¿zah for the absent recite
Fatabir´ y¿ ulil ab§¿r. Inn¿ lill¿hi wa inn¿ ilayhi r¿ji´n. êal¿tul jan¿zah anil
gh¿’ibnal ladhi intaqal´ il¿ raúmatil l¿hi min ummati Muúammad, §allal¿hu
alayhi wa sallam.
Therefore, take heed, you who can see. Surely we belong to Allah and to Him
we return. This is the funeral prayer for the deceased who have parted to the
mercy of Allah of the nation of Muúammad (s.a.w.s.).
êal¿tul Jan¿zah for the absent

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Du¿’ after the prayer
All¿hum maghfir li aúy¿in¿ warúam mawt¿n¿ washfi marè¿n¿ bi úurmatil
F¿tiúah.
O Allah! Forgive the living, have mercy on our dead, and cure our sick, by the
sanctity of the F¿tiúah.
Al-F¿tiúah (Always recite the êalaw¿t prior to the F¿tiúah)
êal¿tul Aww¿bn (2, 2, 2 raka¿t). Recite one F¿tiúah and three Iúl¿s in each
rakah.
Astaghfirull¿h min kulli dhanbin, wa masiyatin, wa min kulli m¿ yukh¿lifu
dnal Isl¿m. Y¿ arúamar r¿úimn.
I ask Allah’s forgiveness for every sin and disobedience and from all that
opposes the religion of Islam. O Most Merciful of the merciful.
Recite S´ratul-Sajidah the following way:
The Isti¿dhah. The Basmalah. Al-F¿tiúah (Always recite the êalaw¿t prior to
the F¿tiúah). Then recite S´ratul-Sajidah

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Iúl¿s (3x). Falaq. N¿s
S´rah of Sincerity. S´rah of Daybreak. S´rah of Men
L¿ il¿ha illall¿h (10x), ending the last one with Muúammadur
Ras´lull¿h, §allal¿hu alayhi wa sallam.
There is no god but Allah. Muúammad is the Messenger of Allah (s.a.w.s.).

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Allahumma §alli al¿ Muúammad wa al¿ ¿li Muúammad wa sallim (10x).
O Allah. Place blessings and peace be upon Muúammad and the family of
Muúammad.
Du¿’
êalli, Y¿ Rabbi, wa sallim al¿ jamil anbiy¿i wal mursaln wa ¿lil kulli ajman
wal úamdu lill¿hi rabbil ¿lamn. Al¿ ashrafil alamna Sayyidin¿
Muúammadini§ §alaw¿t, §allal¿hu alayhi wa sallam. Al¿ afèalil alamna
Sayyidin¿ Muúammadini§ §alaw¿t, §allal¿hu alayhi wa sallam. Al¿ akmalil
alamna Sayyidin¿ Muúammadini§ §alaw¿t, §allal¿hu alayhi wa sallam.
êalaw¿tul l¿hi ta¿l¿ wa mal¿ikatihi wa anbiy¿ihi wa rusulihi wa jamI
khalqihi al¿ Muúammad wa al¿ ¿li Muúammad, alayhi wa alayhimus sal¿m
wa raúmatull¿hi ta¿l¿ wa barak¿tuhu, wa raèiyall¿hu tab¿rakta wa ta¿l¿ an
s¿d¿tin¿ a§ú¿bi ras´lill¿hi ajman, wa annit t¿bina bihim bi iús¿n, wa anil a-immatil
mujtahidnal m¿èn wa anil ulam¿il muttaqn wa anil awliy¿i§ §alihn
wa an mash¿yiúina f tarqatin Naqshbandiyyatil Aliyyah, qaddasall¿hu ta¿l¿
arw¿úa humuz zakiyyah, wa nawwaral l¿hu ta¿l¿ aèriúatahumul mub¿rakah,
wa a¿dal l¿hu ta¿l¿ alayn¿ min barak¿tihim wa fuyuè¿tihim d¿iman wal
úamdu lill¿hi rabbil ¿lamn, Al-F¿tiúah.
Blessings, O my Lord, and peace be upon all the Prophets and Messengers, and
on the family of every one of them. Praise belongs to Allah, the Lord of the
worlds. Upon the most noble of creatures, our Master Muúammad, be blessings
(s.a.w.s.). Upon the most preferred of creatures, our Master Muúammad, be
blessings (s.a.w.s.). Upon the most perfect of creatures, our Master Muúammad,
be blessings (s.a.w.s.).Blessings of Allah (Exalted is He!), of His angels, of His
Prophets, of His Messengers, and of all creation be upon Muúammad and the
family of Muúammad; may the peace and mercy of Allah (Exalted is He!) and
His blessings be upon him and upon them. May Allah the Blessed and Most
High be pleased with every one of our Masters, the Companions of the
Messenger of Allah, and with those who followed them in exellence. (May He
be pleased) with the early masters of ijtihad, and with the pious scholars, and
the righteous saints (awliya’). And with our Shaykhs in the exalted Naqshbandi
Tariqah; may Allah (Exalted is He!) sanctify their pure souls, and illuminate
their blessed graves. May Allah (Exalted is He!) return to us of their blessings
and overflowing bounty, always. Praise belongs to Allah, the Lord of the
worlds, Al-F¿tiúah

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Ihd¿’ (Dedication):
All¿humma balligh thaw¿ba m¿ qara’n¿hu wa n´ra m¿ talawn¿hu hadiyyatan
w¿silatan minn¿ il¿ r´úi nabiyyin¿ Muúammad, §allal¿hu alayhi wa sallam,
wa il¿ arw¿úil anbiy¿i wal awliy¿i kh¿satan il¿ r´úi Sh¿h Naqshbandi, wa
shaykhin¿ Shaykh Abdull¿h ad-Daghast¿ni wa Mawl¿n¿ Shaykh Muúammad
N¿zim al-îaqq¿ni was siddiqnal F¿tiúah.
O Allah! Grant that the merit of what we have read, and the light of what we
have recited, are [considered] an offering and gift from us to the spirit (ruh) of
our Prophet Muúammad (s.a.w.s.), and to the spirits of the Prophets, and the
Saints; especially the spirit of Shah Naqshband, and our Shaykh Abdull¿h ad-
Daghast¿ni and Mawl¿n¿ Shaykh N¿zim al-îaqq¿ni, and to [those who are] the

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êal¿tul-Ish¿’
Adh¿n
Assal¿tu was sal¿mu alayka y¿ man arsalahul-l¿hu ta¿l¿ raúmatan lil
¿lamn. Assal¿tu was sal¿mu alayka wa al¿ ¿lika wa asú¿bika ajman.
Assal¿tu was sal¿mu alaykum, Y¿ anbiy¿-all¿h.
Blessings and peace upon you whom Allah sent as a mercy to the creation.
Blessings and peace upon you and upon all of your family and your
Companions. Blessings and peace upon you, O Prophets of Allah.
Front Sunnah (4 raka¿t).
Iúl¿s (3x). Say All¿hu akbar after each Iúl¿s.
S´rah of Sincerity
A´dhu bill¿hi minash shayÃ¿ nirrajm. Bismill¿hir raúm¿ nirraúm. Subú¿na
rabbika rabbil izzati amm¿ jassif´n wa sal¿mun alal mursaln wal úamdu
lill¿hi rabbil ¿lamn.
Most Merciful, the Most Beneficent. Glory be to Thy Lord, the Lord of Power,
above what people ascribe to Him. And peace be upon the Messengers. Praise
belongs to Allah, the Lord of the worlds.
Du¿’

êal¿tul-Ish¿’ - 37
êal¿tul-Ish¿’
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Farè
L¿ il¿ha illall¿h (3x) Muúammadur ras´lull¿h, §allal¿hu alayhi wa sallam.
Astaghfirull¿h (3x). Allahumma antas sal¿m, wa minkas sal¿m, tabarakta
rabban¿ wata ¿layta, Y¿ dhal jal¿li wal ikr¿m, samin¿ wa aÃa’n¿ ghufr¿naka
rabban¿ wa ilaykal ma§r.
(s.a.w.s.). I seek forgiveness from Allah. O Allah! Thou art Peace and from
Thee comes Peace. Blessed and lofty art Thou, O Lord of Majesty and Bounty.
There is no god but Allah. He is One, no partner has He. His is the Kingdom
and to Him is all praise, and He has power over all things. We hear and obey.
(We seek) Thy forgiveness, O our Lord! To Thee is the return.
Back Sunnah (2, 2 raka¿t).
Witr (2, 1 raka¿t).
Al¿ Rasulin¿ §alaw¿t. Astaghfirull¿h (3x), subú¿nall¿h, wal úamdu lill¿h, wa
l¿ il¿ha illall¿h, wall¿hu akbar, wa l¿ úawla wa l¿ quwwata ill¿ bill¿hil aliyyil
adhm.
Blessings upon our Prophet. I ask Allah’s forgiveness. Glory be to Allah! Praise
be to Allah! There is no god but Allah and Allah is Greatest. There is no power
and no strength save in Allah, All-High and Almighty.

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il¿hukum ilahun waúidun, l¿ il¿ha ill¿ huwar- raúm¿ nurraúm.
All¿hu l¿ il¿ha illa huwal-hayyul-qayy´m, l¿ ta«khudhuhu sinatun wa l¿ nawm,
idhnih, yalamu m¿ bayna aydhim wa m¿ khalfahum wa l¿ yuút´na bi
shayy«im min ilmihi ill¿ bi m¿ sh¿«, wasia kursiyyuhus sam¿w¿ti wal arè, wa
l¿ yauduhu hifˆuhum¿, wa huwal aliyyul aˆm. êadaqall¿hul aˆm.
(At the end of this s´rah, Maulana Shaykh Nazim blows around himself for protection.
Indicated by slight movement of his head from left to right and back.)
Subú¿naka, Y¿ adhm, subú¿nall¿h.
Subú¿nall¿h (33x)
Al¿ ni’matil Isl¿m wa sharafil m¿n d¿iman, al úamdu lill¿h.
Al úamdu lill¿h (33x)
Taal¿ sha’nuhu wa la il¿ha ghayruhu, All¿hu akbar.
All¿hu akbar (33x)
Glory be to Thee, O Almighty! Glory be to Allah.
Glory be to Allah.
For the gift of Islam, the nobility of Iman [faith], always, all praise be to Allah.
All praise be to Allah.
Exalted is His Affair, and there is no god but He, Allah is Greatest.
Allah is Greatest.
La il¿ha illall¿h waúdahu la sharkalah, lahul mulk, wa lahul úamd, yuúy wa
yumt, wa huwa al¿ kulli shayin qadr.
There is no god but Allah. He is One. No partner has He. His is the Kingdom
and all praise. He brings to life and makes to die, and He has power over all
things.
Subú¿na rabbiyil aliyyil alal wahh¿b.
Glory be to my Lord, All-High, Most Supreme, Most Munificent.

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Make du¿’ (any one)
A´dhu bill¿hi minash shayÃ¿ nirrajm. Bismill¿hir raúm¿ nirraúm. Huwal
l¿hulladh l¿ il¿ha ill¿ hu, ¿limul ghaybi wash shah¿dah, huwar raúm¿nur
raúm, huwal l¿hulladh l¿ il¿ha ill¿, huwal malikul qudd´s sus sal¿mul
mu’minul muhayminul azzul jabb¿rul mutakabbir, subú¿nall¿hi amm¿
yushrik´n. Huwal l¿hul kh¿liqul b¿ri-ul mu§awwiru lahul asm¿-ul úusn¿,
yusabbiúu lahu m¿ fis samaw¿ti wal arè, wa huwal azzul úakm.
Most Merciful, the Most Beneficent. He is Allah. There is no god but He. He is
the Knower of the Unseen and the Visible. He is the All-Merciful, the All-
Compassionate. He is Allah. There is no god but He. He is the King, the All-
Holy, the All-Peacable, the All-Faithful, the All-Preserver, the All-Mighty, the
All-Compeller, the All-Sublime. Glory be to Allah, above what they associate!
He is Allah, the Creator, the Maker, the Shaper. To Him belongs the Names
Most Beautiful. All that is in the heavens and the earth magnify Him. He is the
All-Mighty, the All-Wise.
Huwal awwalu wal ¿khiru wadh dh¿hiru wal b¿Ãinu wa huwa bikulli shayin
alm (êadaqall¿hul aˆm.)
He is the First and the Last, the Outward and the Inward. He has knowledge of
everything (Allah, the Most High, speaks the truth).
Du¿
Rabban¿ taqabbal minn¿, wafu ann¿, waghfir lan¿, war úamn¿, wa tub
alayn¿. Wahdin¿, was qin¿, waslih sha’nan¿ wa sha’nal muslimn, wan surn¿
alal qawmil k¿firn, bi úurmati man anzalta alayhi S´ratul F¿tiúah.
O our Lord! Accept (this) from us and absolve us. Forgive us and have mercy
on us. Accept our repentance and guide us. Quench (our thirst), and improve
our condition and the condition of the Muslims. Give us victory over the
corrupters, by the sanctity of the one to whom You revealed the S´ratul-
F¿tiúah.

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I ask Allah’s forgiveness for every sin and disobedience and from all that
opposes the religion of Islam. O Most Merciful of the Merciful.
Recite S´rah Mulk the following way:
The Isti¿dhah. The Basmalah. Al-F¿tiúah (Always recite the êalaw¿t prior to
the F¿tiúah). Then recite S´rah Mulk or ˙manar ras´l (see p. 104)

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Iúl¿s (3x). Falaq. N¿s.
S´rah of Sincerity. S´rah of Daybreak. S´rah of Men

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L¿ il¿ha illall¿h (10x), ending the last one with Muúammadur Ras´lull¿h,
§allal¿hu alayhi wa sallam.
There is no god but Allah. Muúammad is the Messenger of Allah (s.a.w.s).
Muúammad.
Du¿’
êalli, Y¿ Rabbi, wa sallim al¿ jamil anbiy¿i wal mursaln wa ¿lil kulli ajman
wal úamdu lill¿hi rabbil ¿lamn. Al¿ ashrafil alamna Sayyidin¿
Muúammadini§ §alaw¿t, §allal¿hu alayhi wa sallam. Al¿ afèalil alamna
Sayyidin¿ Muúammadini§ §alaw¿t, §allal¿hu alayhi wa sallam. Al¿ akmalil
alamna Sayyidin¿ Muúammadini§ §alaw¿t, §allal¿hu alayhi wa sallam.
êalaw¿tul l¿hi ta¿l¿ wa mal¿ikatihi wa anbiy¿ihi wa rusulihi wa jamI
khalqihi al¿ Muúammad wa al¿ ¿li Muúammad, alayhi wa alayhimus sal¿m
wa raúmatull¿hi ta¿l¿ wa barak¿tuhu, wa raèiyall¿hu tab¿rakta wa ta¿l¿ an
s¿d¿tin¿ a§ú¿bi ras´lill¿hi ajman, wa annit t¿bina bihim bi iús¿n, wa anil a-immatil
mujtahidnal m¿èn wa anil ulam¿il muttaqn wa anil awliy¿i§ §alihn
wa an mash¿yiúina f tarqatin Naqshbandiyyatil Aliyyah, qaddasall¿hu ta¿l¿
arw¿úa humuz zakiyyah, wa nawwaral l¿hu ta¿l¿ aèriúatahumul mub¿rakah,
wa a¿dal l¿hu ta¿l¿ alayn¿ min barak¿tihim wa fuyuè¿tihim d¿iman wal
úamdu lill¿hi rabbil ¿lamn, Al-F¿tiúah.
Blessings, O my Lord, and peace be upon all the Prophets and Messengers, and
on the family of every one of them. Praise belongs to Allah, the Lord of the
worlds. Upon the most noble of creatures, our Master Muúammad, be blessings
(s.a.w.s.). Upon the most preferred of creatures, our Master Muúammad, be
blessings (s.a.w.s.). Upon the most perfect of creatures, our Master Muúammad,
be blessings (s.a.w.s.). Blessings of Allah (Exalted is He!), of His angels, of His
Prophets, of His Messengers, and of all creation be upon Muúammad and the
family of Muúammad; may the peace and mercy of Allah (Exalted is He!) and
His blessings be upon him and upon them. May Allah the Blessed and Most
High be pleased with every one of our Masters, the Companions of the
Messenger of Allah, and with those who followed them in exellence. (May He
be pleased) with the early masters of ijtihad, and with the pious scholars, and
the righteous saints (awliya’). And with our Shaykhs in the exalted Naqshbandi
Tariqah; may Allah (Exalted is He!) sanctify their pure souls, and illuminate
their blessed graves. May Allah (Exalted is He!) return to us of their blessings
and overflowing bounty, always. Praise belongs to Allah, the Lord of the
worlds, Al-F¿tiúah

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Ihd¿’ (Dedication):
All¿humma balligh thaw¿ba m¿ qara’n¿hu wa n´ra m¿ talawn¿hu hadiyyatan
w¿silatan minn¿ il¿ r´úi nabiyyin¿ Muúammad, §allal¿hu alayhi wa sallam,
wa il¿ arw¿úil anbiy¿i wal awliy¿i kh¿satan il¿ r´úi Sh¿h Naqshbandi, wa
shaykhin¿ Shaykh Abdull¿h ad-Daghast¿ni wa Mawl¿n¿ Shaykh Muúammad
N¿zim al-îaqq¿ni was siddiqnal F¿tiúah.
O Allah! Grant that the merit of what we have read, and the light of what we
have recited, are [considered] an offering and gift from us to the spirit (ruh) of
our Prophet Muúammad (s.a.w.s.), and to the spirits of the Prophets, and the
Saints; especially the spirit of Shah Naqshband, and our Shaykh Abdull¿h ad-
Daghast¿ni and Mawl¿n¿ Shaykh N¿zim al-îaqq¿ni, and to [those who are] the

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Pre-Fajr Programme
Get up about an hour before Fajr. After the wuèu, pray 2 raka¿t êal¿tul-Wudu’
Stand facing the qiblah, and supplicate:
All¿humma tahhirni min ghaèabin nafs
O Allah! Purify me from the anger of the ego.
Y¿ îalm (100x)
O All-forbearing
Dua:
All¿humma a´dhu bika min sharri nafs wa min sharrin n¿si wa a´dhu bika
min fitnatid duny¿ wa adh¿bil ¿khirah.
O Allah! I take refuge in Thee from the evil of my ego and from the evil of the
people. I take refuge in Thee from the trials of this life and the punishment of
the Hereafter.
Y¿ îafˆ (100x)
O Preserver
êal¿tun Naj¿h (The Prayer of Salvation) (2 raka¿t) (see pp. 54-56)
êal¿tut Tahajjud (2, 2, 2, 2 raka¿t) (see pp.58)
êal¿tul-îifˆ (Prayer of Protection) (2 raka¿t ), reciting the F¿tiúah and two
Iúl¿s in the first rakah and the F¿tiúah and one Iúl¿s in the second rakah.
êal¿tut Tasbú (2, 2 or 4 raka¿t). (see pp. 62-64)
êal¿tush Shukr (2 raka¿t ) (see p. 66)

Pre-Fajr Programme - 53
Pre-Fajr Programme
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êal¿tun Naj¿h
Pray êal¿tun Naj¿h (2 raka¿t) (The Prayer of Salvation). In the first rakah
recite the F¿tiúah and the following verses of the Qur’¿n or fifteen Iúl¿s and in
the second rakah recite the F¿tiúah and eleven Iúl¿s.
il¿hukum ilahun waúidun, l¿ il¿ha ill¿ huwar- raúm¿ nurraúm.
All¿hu l¿ il¿ha illa huwal-úayyul-qayy´m, l¿ ta’khudhuhu sinatun wa l¿ nawm,
idhnih, yalamu m¿ bayna aydhim wa m¿ khalfahum wa l¿ yuút´na bi
shayy’im min ilmihi ill¿ bi m¿ sh¿’, wasia kursiy yuhus sam¿w¿ti wal arè, wa
l¿ yauduhu úifˆuhum¿, wa huwal aliyyul aˆm. êadaqall¿hul aˆm.
Shahidal l¿hu annahu l¿ il¿ha ill¿ huwa, wal mal¿ikatu wa ulul ilmi q¿iman
bil qisti, l¿ il¿ha ill¿ huwal azzul úakm, innad dna indal l¿hil isl¿m.
Allah bears witness that there is no god but He – and the angels, and men of
knowledge upholding justice. There is no god but He, the All-Mighty, the All-
Wise. The religion with God is Islam.
Qullil l¿ humma m¿likal mulki, tu’til mulka man tash¿u wa tanzi-ul mulka mim
man tash¿u, wa tuizzu man tash¿u wa tudhillu man tash¿u, biyadikal khayr,
innaka al¿ kulli shayin qadr, t´lijul layla fin nah¿ri wa t´lijun nah¿ra fil layl,
wa tukhrijul úayya minal mayyiti wa tukhrijul mayyita minal úayyi, wa tarzuqu
man tash¿u bi ghayri úis¿b.
Say: O Allah, Master of the Kingdom, Thou givest the Kingdom to whom Thou
wilt, and seizest the Kingdom from whom Thou wilt. Thou exaltest whom Thou
wilt, and Thou abasest whom Thou wilt. In Thy hand is the good. Over all
things is Thy decree. Thou makest the night to enter into the day and Thou
makest the day to enter into the night. Thou bringest forth the living from the
dead and Thou bringest forth the dead from the living. And Thou providest
whomsover Thou wilt without reckoning.

êal¿tun Naj¿h- 55
êal¿tun Naj¿h
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After the greeting, go into sajidah (prostration) and make the following
supplication:
Y¿ Rabb, kam¿ ta’kulun n¿rul úaÃaba hakadhal úasadul muta’a§il fiyya
ya’kulu jama am¿l. Khali§n, Y¿ Rabb minhu wa khali§n ayèan minal
ghaèabil nafs¿n wa min nafsiÃ Ãiflil madhm´mah, wa minal akhl¿qidh
dhammah. Wa Y¿ Rabb, baddil kulla akhl¿q il¿ akhl¿qin úamdatin wa
af¿lin úasanah.
O my Lord! Just as fire consumes wood, in the same way my envy, which is
rooted in me, consumes all my actions. Purify me, O my Lord, from it and
purify me too from the anger of my nafs. Rid me as well, O my Lord, of the
blameworthy nafs of the child and of reprehensible manners. And, O my Lord,
change all my manners to laudable ones and my deeds into good actions.

êal¿tun Naj¿h- 57
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êal¿tut Tahajjud
All¿hu akbar (10x)
Allah is the Greatest.
Alúamdu lill¿h (10x)
All praise is due to Allah.
Subú¿nall¿hi wa biúamdih (10x)
Free of all imperfection is Allah, and to Him is all praise.
Subú¿nal qudd´s (10x)
Free of all imperfection is the Most Holy.
I seek forgiveness from Allah.
L¿ il¿ha illall¿h (10x)
There is no god other than Allah.
All¿humma inn audhu bika min dqid dunya wa dqi yaumil qiy¿mati (10x)
O Allah! I seek Thy protection from the constraint of this world and the
constraint of the Hereafter.
Pray êal¿tut Tahajjud (2, 2, 2, 2 raka¿t)
After the êal¿tut Tahajjud, make the following du’¿’:
Bismill¿hir raúm¿ nirraúm. All¿humma lakal-úamdu, anta qayyy´mus-sam
¿w¿ti wal arèi wa man f hinna. Wa lakal-úamdu anta malikus-sam¿w¿ti
wal arèi wa man f hinna. Wa lakal-úamdu anta n´rus-sam¿w¿ti wal arèi wa
man f hinna. Wa lakal úamdu antal-úaq, wa waduka úaq, wa li-q¿-uka úaq,
wa qauluka úaq, wal-jannatu úaq, wan-n¿ru úaq, wan-nabiyy´na úaq, wa
Muúammad, sallall¿hu alayhi wa sallama úaq, was-s¿atu úaq. All¿humma
laka aslamtu, wa bika ¿mantu, wa alayka tawakkaltu, wa ilayka anabtu, wa
bika kh¿samtu, wa ilayka ú¿kamtu. Faghfirl m¿ qaddamtu wa m¿ akh-khartu,
wa m¿ asrartu, wa m¿ a’lantu, wa m¿ anta a’lamu bihi minn. Antal-mu-qaddimu
wa antal-mu-akh-khir. L¿-il¿ha-ill¿ anta, wa l¿ úawla wa l¿ quwwata
ill¿ bill¿h.

êal¿tut Tahajjud - 59
êal¿tut Tahajjud
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In the N ame of Allah, the Most Merciful, the Most Beneficent. O Allah! All
praise belongs to Thee. Thou art the Sustainer of the heavens and of the earth
and whatever is therein. All praise belongs to Thee. Thou art the Ruler of the
heavens and of the earth and whatever is therein. All praise belongs to Thee.
Thou art the Light of the heavens and of the earth and whatever is therein. All
praise belongs to Thee. Thou art the Truth, Thy promise is the truth, the
meeting with Thee is the truth, Thy words are the truth, the Jannah is the truth,
the Fire is the truth, the prophets are the truth, Muúammad (s.a.w.s.) is the truth,
the Hour is the truth. O Allah! To Thee do I submit, in Thee do I believe, on
Thee do I depend, to Thee is my return, with Thee do I defeat my opponent in
argument; to Thee do I turn for judgement. Forgive me for what I have done in
the past and what I will commit in the future, what I conceal and what I reveal;
and all this Thou knowest better than me. Thou art the One Who causes
advancement and the One Who causes delay. There is no god other than Thee.
And there is no power and strength other than with Allah.

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êal¿tut Tasbú
Before êal¿tut Tasbú recite
All¿humma m¿ dhakarn¿ka úaqqa dhikrika, Y¿ Madhk´r.
O Allah, we have not remembered Thee as Thou hast to be remembered, O
Remembered One.
Pray êal¿tut Tasbú. There are 4 raka’¿t prayed with a taslim at the end of the
second and fourth raka¿t or only at the end of the fourth rakah. The tasbú
which is recited during this prayer is:
Subú¿nall¿h wal úamdu lill¿h wa l¿ ill¿ha illall¿h wall¿hu akbar.
Glory be to Allah! Praise be to Allah! There is no god but Allah and Allah is
Greatest.
At the end of every set of 10 or 15 tasbús add:
Wa l¿ úawla wa l¿ quwwata ill¿ bill¿hil aliyyil azm.
There is no power and no strength save in Allah, All-High and Almighty.
The tasbús are recited before S´ratul F¿tiúah (15), and 10 each after the S´rah
(usually two Iúl¿s in the first rakah and one in the second rakah), in the ruk´h,
in the stand after the ruk´h, in the first suj´d, in the sitting position after the first
suj´d, and in the second suj´d. Come up and repeat the procedure. Sit for the
tashahhud but do not recite the tasbú with the tashahhud. This completes two
raka¿t. You may either greet or start the third rakah (as you would do in a
farè §al¿h). Do exactly the same procedure for the following two raka¿t, and
then greet after the tashahhud.
NB: No tasbú is recited in the final sitting position, and the tasbú may be
added to the usual dhikrs in the different positions in the §al¿h.
Recite the following after the êal¿tut Tasbú:
Subú¿na man taazzaza bil qudrati wal baq¿i wa qaharal ib¿d bil mawti wal
fan¿’. Subú¿na rabbika rabbil izzati amm¿ ya§if´n wa sal¿mun alal mursaln
wal úamdu lill¿hi rabbil ¿lamn. All¿humma inn a´dhu bi riè¿ka min
sakhaÃika wa bimu¿f¿tika min uq´batika wa bika minka. All¿humma l¿ nuús
than¿-an alayka anta kam¿ athnayta al¿ nafsik.
Glory to the One who manifests His Inviolateness through His Power and by
His Subsistence and who subjugated His servants to death and annihilation.
Glory be to your Lord, the Lord of Might, (who transcends) all which people
ascribe to Him, and peace be upon the Messengers, and praise be to Allah, the
Lord of all creation.

êal¿tut Tasbú - 63
êal¿tut Tasbú
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O Allah! I take refuge in Your Pleasure from Your Displeasure, and in Your
Grace from Your Punishment. And (I take refuge) in You from You. There is
no god but Allah, Muúammad is the Messenger of Allah (s.a.w.s.). O Allah our
praise of Thee cannot be enumerated as being as much as Thou praiseth
Thyself.
L¿ il¿ha illall¿h (10x), ending the last one with Muúammadur ras´lull¿h,
§allal¿hu alayhi wa sallam.
(s.a.w.s.).
Muúammad.
Du¿’

êal¿tut Tasbú - 65
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êal¿tush Shukr
Before êal¿tush Shukr
Rabban¿ m¿ shakarn¿ka úaqqa shukrika, Y¿ Mashk´r!
O our Lord! We have not thanked You as You deserve to be thanked, O
Grateful One!
Pray êal¿tush Shukr (2 raka¿t).

êal¿tush Shukr - 67
êal¿tush Shukr
LE AVEi?M ?N ?9FGVL P‰? ?9?#EBV? . M? X?P

êal¿tul-Fajr
Adh¿n
Assal¿tu was sal¿mu alayka y¿ man arsalahul-l¿hu ta¿l¿ raúmatan lil ¿lamn. Assal¿tu
was sal¿mu alayka wa al¿ ¿lika wa asú¿bika ajman. Assal¿tu was sal¿mu alaykum, Y¿
anbiy¿-all¿h.
Blessings and peace upon you whom Allah sent as a mercy to the creation. Blessings and
peace upon you and upon all of your family and your Companions. Blessings and peace
upon you, O Prophets of Allah.
Front Sunnah (2 raka¿t)
Ash hadu all¿ ilaha illall¿h wa ash hadu anna Muúammadan abduhu wa ras´luh,
sallall¿hu alayhi wa salam (3x)
Iq¿mu§ §al¿h wa t¿uz zak¿h wa sawmu Ramaè¿n wa úajjul bayti, úaq. ˙mantu bill¿hi
wa mal¿ikatihi wa kutubihi wa rusulihi wal jawmil ¿khiri wa bil qadri khayrihi wa
sharrihi minal l¿hi ta¿l¿, úaq, qab´l, Y¿ Rabbi.
The performance of salah, the payment of zakah, the fast of Ramadan, the pilgrimage to
the House are true. I declare my belief in Allah, His Angels, His Books, His Messengers,
and the Day of Judgement, and in Destiny, both its good and its evil being from Allah,
Exalted is He. May the truth of what I say be accepted, O my Lord.
Ash hadu all¿ il¿ha illall¿h wa ash hadu anna Muúammadan abduhu wa ras´luh,
sallall¿hu alayhi wa sallam. Awdan¿ h¿taynil kalimataynish shah¿datayni indaka, Y¿
Rasulall¿hi, wa hiya lan¿ wadatun yawmal qiy¿mah, y¿ man arsalahul l¿hu ta¿l¿
raúmatan lil ¿lamn.
Messenger (s.a.w.s.). We have commended these two testimonies to your safekeeping, O
Messenger of Allah. They are for us a trust on the Day of Judgement, O you who were
sent by Allah, Exalted is He, as a mercy to the world.
Subú¿nall¿h wa biúamdih, subú¿nall¿hil adhm, astaghfirull¿h (100x).
Glory be to Allah and to Him be all praise. Glory be to Allah Almighty. I seek
forgiveness from Allah.

êal¿tul Fajr - 69
êal¿tul-Fajr
.A;B.C
? ?OEB? LBP D ? EF? SE B O?

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